Sentences with phrase «creation process which»

Resume editing is an important part of resume creation process which, unfortunately, is often underestimated by the job seekers.

You start off with a very in depth character creation process which allows you to do a ton of work on both your players personal characteristics and his / her playing style.

Not exact matches

In 1999, IDBs, previously considered an option for only large companies seeking multimillion - dollar loans, got a sleek new look with the creation of the mini-bond program, which offers a streamlined application process, capped fees and quick closings.

«We both see the future of product creation based upon an open process where we gain wisdom from the masses in order to deliver truly relevant products,» said Jay Rogers, CEO of Local Motors, which is based in Chandler, Arizona, in a release.

Yeung maintains that the project will be able to incorporate Value Creation's proprietary Accelerated Decontamination upgrading process, which means the oil brought to the surface will already be partially upgraded and refinery - ready.

The financial intermediation process and the creation of credit is the primary channel through which monetary policy affects the economy.

This was highlighted in a worldwide «challenges and opportunities» process in which I participated late last year that led to the creation of the Global Opportunity Report 2015.

But how do you define a company which is in the customer creation process?

Explaining the relation between the Fed's creation (or destruction) of bank reserves and banks» creation (or destruction) of deposits takes a little effort, not in the least because doing so means confronting the different ways in which economists on one hand and bankers and banking consultants on the other look at the process, and deciding whether the difference is due to substantive disagreement, or mere semantics.

Custom creation of ETFs is a process by which investors — mostly institutional — convert their individual bond holdings into units of exchange traded funds to potentially improve liquidity, reduce trading costs and / or save time.

To this end, iShares Canada has seen the dollar amount of custom creations — a process by which institutional investors convert their individual bond holdings into units of ETFs — double in the past year to over $ 1 billion through June, according to BlackRock data.

I reckon if there is an intelligent designer out there, there is at least one of his / her creations which somehow slipped thru the quality control processes... the other possibility is that the evolutionary advancements of this hoser was not appropriatelly screen upon hiring, and that the proces of survival of the fitest found this out, and culled him from the herd?

The process may only end when the Kingdom of God has dawmed and the NEW HEAVEN and NEW EARTH are unfolded and the holistic mission has the assurance that God is at the helm of affairs and it is God's mission in which the whole creation, including the Church, participates.

If the work of creation is seen as an evolutionary process, then existence of matter is the necessary precondition for the appearance, on earth, of spirit: elsewhere Pere Teilhard de Chardin speaks of matter in more exact language as the «matrix of spirit»: that in which life emerges and is supported, not the active principle from which it takes its rise.

The financial markets which have resulted from liberalisation, deregulation and financial globalisation, have their own time - frame which is not that of the value - creation process and less still creation itself, with the slow - downs, or, worse, the interruptions in the returns process.

It is scarcely questionable, however, that this symbol originally pointed to the final consummation of a dynamic process of the transcendent's becoming immanent: of a distant, a majestic, and a sovereign Lord breaking into time and space in such a way as to transfigure and renew all things whatsoever, thereby abolishing the old cosmos of the original creation, and likewise bringing to an end all that law and religion which had thus far been established in history.

, are [become] increased by one,» refers to the internal process of temporal growth which, when it has completed its creation, dies leaving a new one, that is, a new object for the superseding world.

Much ecotheology, process theology and creation spirituality go even further by arguing against the traditional split between inert, value - free nature and a transcendent God, and by arguing that God acts in and through the processes of nature, which are reconceived as sacred or spiritual.

When we contemplate the natural world from the point of view of its creation, it appears to be the deployment of a divine plan in which matter is endowed with a natural dyna mism whose successive deployment and integrations produce an immense variety of systems and processes that make possible the appearance of the human being.

When he [Whitehead] tells us that the process of an event creating itself is dominated by a subjective aim which directs its process of realization, that «This subjective aim is this subject itself determining its own self - creation,» he is merely drawing our attention to the «perpetual transition of nature into novelty.»

On the contrary, because the nature of God is here conceived processively, i.e., as an ongoing process of interpretation and / or self - giving love, the process of creation can be contained within the broader process which is the divine life.

In Whitehead's words just quoted we have a statement of the way in which according to the understanding of things from a process perspective, the value and worth of the achievements in the creation are both established and preserved.

The crucial difference between human beings and the lower animals is that we have the ability to be conscious of the ongoing process of creation which is occurring within our souls.

This biblical understanding fits in with and confirms the insight of a process conceptuality in which God is influenced by the creation, although whatever happens in that creation can not cause him to deny or contradict his essential character as Love.

Paul, who surely had little if any firsthand experience with the wondrous process of human birth, tells us that all of creation — which means all of humankind, all of us — is groaning in the pangs of childbirth.

Many of these creation imageries are found in the agricultural parables which focus on similarities of natural processes and the working of the Kingdom of God, unlike parables with human characters that center around human actions.

This process has several phases: the creation of the literary work (which Bozarth - Campbell calls the poem), the matching between the poem and the reader (whom she calls the interpreter), and the communion between the audience and the new being, the incarnate body that is created by the interaction of poem and performer.

He says, «The «subjective aim,» which controls the becoming of a subject, is that subject feeling a proposition with the subjective form of purpose to realize it in that process of self - creation.»

So we discern in the organic series a transcendent formative activity of creation weaving patterns of objects upon events, and an immanent energizing activity underlying events, and binding their succession into the unity of series and process upon which enduring objects may be patterned.

So that in line with, and gradually replacing, the thrust from behind or below, we see the appearance of a force of attraction coming from above which shows itself to be organically indispensable for the continuance of the sequence, indispensable for the maintenance of the evolutionary impetus, and also indispensable for the creation of an atmosphere enveloping Mankind in the process of totalization, of psychic warmth and kindness without which Man's economic - technological grip upon the World can only crush souls together, without causing them to fuse and unite... The «pull» after the «push», as the English would say.

In particular, the process theology, which conceives of God as working in tenderness and love to overcome the recalcitrant elements of evil and advance the world process by a continuous creation, is consistent with basic notes in Christian faith.

Can we make a case for seeing the angels in God's initial plan of creation not just as messengers but as in some way active agents with a specific role in the development of the evolutionary process, a role which he did not withdraw from those who rebelled, in the same way that he does not always or instantly remove bad rulers who affect the development of the historical process?

Thanks to evolutionary science we know that it is a world in which for untold millenia creation there has been, still is, and will continue to be a process or development.

In the process of that widening estrangement, Christianity has lost its understanding of the Jewishness of Jesus; has lost touch with the culture out of which the message of Jesus was spoken, thus bringing a Gentile definition to Jewish words; and has lost its sense of the immediacy of God's working through scandalous particulars in human history in order to affirm the universal goodness of his creation.

To deny the doctrine of creation ex nihil is to limit God's sovereignty, as happens in the various theories which make God himself part of the evolutionary process.

It means, obviously, that whatever science may tell us about the processes by which creation takes place, science can never take the place of the Lord of heaven and earth by whose wisdom and power the processes were initiated and continue.

Yet Whitehead held, and I concur, that the actualization of the unity of all ideals is impossible: «Tennyson's phrase, «one far - off divine event, To which all creation moves,» presents a fallacious conception of the universe» (Process 111).

Over against various forms of evolutionary optimism, he states that «Our hope lies not in an encouragement to make more of the potentialities of present process, but in a call to participate in Christ in that eschatological transformation constituting the new creation, which is to grow from the seminal event of his resurrection.»

My own trinitarian conception of the God - world relationship, as expressed in previous publications, lends itself even more dramatically to a field - oriented understanding of the God - world relationship since it makes clear how the three divine persons of the Christian doctrine of the Trinity can be said to possess a field proper to their own divine being which likewise serves as the «matrix» or ontological ground for the field of activity proper to creation (see, for example, The Divine Matrix 52 - 69 and «Panentheism from a Process Perspective»).

It is worth noting here that in the Christian metaphysics of creation too, to which Thomas Aquinas can once again serve as an example, the process of nature is regarded as ultimately determined by spirit and by cognition in virtue of its fundamental goal - directedness.9 But in this tradition it is exclusively the creative spirit of God that as First Cause is operative in creatures and gives direction to their becoming, instead of a spiritual principle belonging to the natural beings themselves.

In what way does man and his personality have for these thinkers a permanent place both in the on - going process of creation and in the Divine Activity which undergirds and works through that process?

Moltmann (1985 p. 31) promotes a similar view to that of process theology when he says: «if the Christian theology wants to find the wisdom in dealing with creation which accords with belief in creation, it must free that belief from the modern anthropocentric view of the world» (p. 31) and:

In fact there is a way in which we can show how man can be one with the process of evolution and its crowning glory, and at the same time a «special creation», without juggling with words and meanings.

Contrariwise, failures in the creation and a turning - away from its purpose of augmented good are equally real to God, although in the ongoing process he is able to absorb them into himself and to make them serve his ends in ways which would not otherwise be available.

They do not see it as a fixed entity, already made and finished; for them the creation is a directed movement in which novelty occurs, in which the unexpected may and indeed often does happen, and in which great ends are in process of achievement.

The emphasis (to which we shall turn later) of process - thinkers on what Whitehead called the «consequent nature» of God — that is to say, on God's being affected by and actually enriched in his activity by that which occurs in his world — can provide some «secular» confirmation for the Christian's conviction that God not only «cares» for the creation but also finds satisfaction in his world.

But theologically we may still find the instinct of the New Testament synthesis significant, that in God himself there is a fullness and perfection that is unchanging and outside space and time, and that it is this which makes God the proper telos for a creation in which the mystery of that fullness is unpacked only through the ages of the evolutionary process, which passes through a series of increasingly critical stages and is now precariously poised in a dependence on the rational response of free creatures.

Process theologians generally prefer the tradition of John Duns Scotus, which holds that God predestined the person of Jesus as the crowning of creation and as the total manifestation of his love, regardless of whether man sinned.

In the process account, the creation of «communitas» occurs as concrescence, a time out of time, a duration that has extension but not divisibility, a betwixt and between for that which is becoming — but is not - yet.

In 1830, Sir Charles Lyell (1797 - 1875), the leading geologist of Victorian England, published his Principles of Geology, which showed from the study of rocks that «creation» was a much slower process than would appear from the Bible.